نشریه تفسیر پژوهی
پیاپی 8 (پاییز و زمستان 1396)

Due to the growth of social media and networks in recent years, doubts on Quran are being grown. One of these doubts is a book titled ‘Criticism of Quran by Dr. Soha’. Soha in one of his criticisms exclaims the story of Harut and Marut as a myth. Although the history of Babylonia is recorded, he claims that there are not any historical or archaeological document to prove this story. “Furthermore, sending angels to teach magic instead of guiding people, is an evil deed!” he said.His misgiving is based on the idea that Harut and Marut have been angels sent by God to teach magical sciences. They did so and as a result they made couples split up. Besides that, there are not any documents to prove the story. Therefore it is nothing but a myth. To answer this misgiving, we can say in one hand, according to the verse of Harut and Marut in Quran and the previous verses, Harut and Marut, have been righteous people who have been teaching divine sciences, not magical sciences. It was the people that were acting against the teachings. On the other hand, One's partner do not necessarily mean ‘couples’ in this context, but the correct translation would be ‘a man and his partner’.Furthermore, Empirical Sciences use documents to claim the existence of something not to claim anything that lacks a valid document is a myth.

Mu’alaqāt is a well-known collection of the most prominent original Arabic poems said before Islam. It includes precious accounts of the uncommon terms, symbolic expressions, exotic themes and influential rhythm in addition to the points regarding Arabic morphology, syntax and rhetoric. That is why many of the verses have been narrated in lexical, literal and rhetorical works as the proofs for certain claims. Experts in Arabic literature have always paid attention to Mu’alaqāt and as a result many detailed and comprehensive commentaries have been created on it. Scholars, like Shaibāni, Ibn Anbari, Ibn Nahhās, Zūzani and Khatib Tabrizi are the pioneers in this task. These commentators, while explaining the poems and remarking the lexical, morphological, grammatical and rhetorical points have also referred to a number of Quranic verses as the evidences.In this study – as an interdisciplinary study - after giving a brief introduction of the methodology of the Mu’alaqāt commentaries, the authors using the descriptive-analytic method, have selected some of the samples of these Quranic references and disclosed the motives and aims the commentators had behind these references. The authors also proved the necessity and importance of the reference to the commentaries of the texts of the pre-Islamic era and also the era of the Quranic revelation for the interpretation of Quran.

Yousof Haddad regarding verse 94 of chapter Younos has claimed that Prophet Mohammad usually referred to the ahl al-Ketab for removing his doubts. This research via descriptive – analytical method has shown that Prophet Mohammad never doubted in his mission, so that he needed to refer to the ahl al-Ketab. Hence, his claim has five impediments. A. This issue is incompatible with the context of the Quran verses, challenge verses, and the sprit of the Quran; B. The narrations related to this verse do not prove the claim. C. this verse is similar to the proverb: "He told to the door so that the wall hears"; moreover, there are many samples in the Quran like this verse; D. the word "Åä" does not imply on the necessity of occurrence. E. if we accept the implication of verse on doubt, others are more likely to be skeptical than the prophet.

The Satan is one of the most important and challenging concepts in different religions especially in Judism, Cristianity, and Islam. According to these religions, the fate of the man will be in facing with Satan. The authentic teachings of revealed texts could protect the believers against this enemy. Studying and analysing the Holy Quran and the Bible analytically and comparatively can help us declare the essence, description, and postion of the Satan and it’s similarities and differences in these Holy texts. The Satan is described in both texts as a human-like creature having the power of reasoning, free-will, and responsibility but rebellious and rejected from the God’s court. He is an enemy and a devastator factor for Humankind but but with different essences and actions in the Bible and the Quran. Described as an Angle in the Bible and as an Elf or Ginny in the Quran, the Satan’s power of dominance also includes the power to deviate even the prophets and to enter the realm of death; but the Quran considers his power at most to deviate and tempt Mankind to darkness as sees no way for him to dominate on Prophets and the faithful believers.

Today, many different views about Quran’s language are presented and given the complexity of the knowledge of linguistics, various categorisations have been made.One of the most prominent categorisations is the distinction of the Quran’s syntax into general norm and specific norm. These two categories have similarities but existence of various criteria in the thoughts of their followers, has led to significant semantic differences in the Quran’s interpretation.This article has the goal to exemplarily analyse these two categories based on the two prominent interpreters named Allame Tabatabaei and Mohameh Abed Aljaberi. Upon such basis the analysis consists of two focal points: First, each of the different types of Quran’s language will be defined followed by exemplary interpretations of these two interpreters. This article is based on a descriptive and analytic approach and the aim of the paper lies in reaching to viewpoints of the mentioned interpreters about different types of of the Quran’s language and then to criticise their viewpoints.

The Almighty God has sent his prophets (peace be upon them) with the aim of guiding the people and leading them toward salvation. They have constantly been faced with difficulties and hardships along this path. Some of the dangers and threats they have encountered in the course of their mission are expulsion from homeland, confinement, and receiving the threat of murder. Through the application of a descriptive-analytical method and the investigation of the Quranic stories and consultation with different interpretations of Quran, the present study aims at offering a typology of the sufferings the prophets (peace be upon them) have faced, providing an example for each type from the corpus of Quranic tales. The results of the present research show that prophets have had to face with sufferings such as expulsion from homeland, confinement, and receiving threats of murder. Likewise, the exalted Prophet of Islam (peace be upon him) has suffered more than any other prophet along the path of guiding his people. He was constantly threatened by the pagans and infidels with murder, and he underwent a lot of hardships and difficulties. However, through reliance on the Almighty God and patience and perseverance, he surpassed all of the difficulties along his path.

Allama Tabatabaei has used special and varied expressions in his interpretation of al_Bayan Fi al_Movafeghate Bain al_Hadithe va al_Quran on the relationship between some traditions with Quranic verses. But he does not express clearly any method for this variety of expressions. On the other hand, these interpretations form part of Allama's interpretive thought and orienting to understand the tradition and part of the process of its understanding. Therefore, in this research by reviewing these expressions and categorizing them by using descriptive-analytical method, we tried to introduce them meanwhile, and to describe Allama’s method in explaining the traditions associated with verses. In this regard, Allama sees the relationship between traditions and verses as interpretation, generalization, exegesis, applicability and transmission. In some cases he uses two terms as possibilities and sometimes uses these terms with specific indicating in this context, the term most applicable is applicability and transmission. Finally, the two terms applicability and transmission have fundamental use in the link between traditions and verses in the interpretation of al-Bayan.